Shloka 30

Devanagari script

जनश्रद्धेयम् इत्य् एतद् अवगम्य ततो ऽत्र वः उपेक्षा श्रेयसी वाक्यं रोचतां यन् मयेरितम्

Transliteration

janaśraddheyam ity etad avagamya tato 'tra vaḥ upekṣā śreyasī vākyaṃ rocatāṃ yan mayeritam

Translation

Yamang ito’y nauunawaang bagay na nararapat sa pananampalataya ng mga tao, ipabatid sa inyo rito na ang pagpapasensya at pagwawalang-bahala ang mas mataas na landas; nawa’y maging kalugud-lugod sa inyo ang aking mga salita.

Word by Word

• जनश्रद्धेयम्: worthy of the people's faith
• जनश्रद्धेयम्: Karma (Object/कर्म)
• Type: Adjective
• Root: जन (प्रातिपदिक) + श्रद्धेय (कृदन्त/प्रातिपदिक; श्रध्/श्रद्धा-सम्बद्ध)
• Form: प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular), नपुंसकलिङ्ग (Neuter) — षष्ठी-तत्पुरुष (जनस्य श्रद्धेयम्)

• इति: thus
• इति: Sambandha (Quotation marker/सम्बन्ध)
• Type: Indeclinable
• Root: इति (अव्यय)
• Form: उद्धरण/इत्यर्थक-अव्यय (quotative particle)

• एतत्: this
• एतत्: Karma (Object/कर्म)
• Type: Noun
• Root: एतद् (सर्वनाम-प्रातिपदिक)
• Form: प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular), नपुंसकलिङ्ग (Neuter)

• अवगम्य: having understood
• अवगम्य: Sambandha (Prior action/सम्बन्ध)
• Type: Indeclinable
• Root: अव-गम् (धातु) → अवगम्य (क्त्वा-प्रत्यय; अव्ययकृदन्त)
• Form: क्त्वान्त-अव्यय (gerund/absolutive) — ‘having understood’

• ततः: therefore/then
• ततः: Sambandha (Adverbial relation/सम्बन्ध)
• Type: Indeclinable
• Root: ततः (अव्यय)
• Form: अव्यय (adverb) — तस्मात्/अनन्तरम् (therefore/then)

• अत्र: here
• अत्र: Adhikarana (Location/अधिकरण)
• Type: Indeclinable
• Root: अत्र (अव्यय)
• Form: देशवाचक-अव्यय (locative adverb)

• वः: of you / to you
• वः: Sambandha (Possessor/recipient/सम्बन्ध)
• Type: Noun
• Root: युष्मद् (सर्वनाम-प्रातिपदिक)
• Form: षष्ठी/चतुर्थी (Gen./Dat.), बहुवचन (Plural) — enclitic pronoun

• उपेक्षा: disregard/indifference
• उपेक्षा: Karta (Subject/कर्ता)
• Type: Noun
• Root: उपेक्षा (प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), एकवचन (Singular), स्त्रीलिङ्ग (Feminine)

• श्रेयसी: better
• श्रेयसी: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: श्रेयस् (प्रातिपदिक)
• Form: प्रथमा (1st/Nominative), एकवचन (Singular), स्त्रीलिङ्ग (Feminine) — comparative adjective agreeing with उपेक्षा

• वाक्यम्: statement/word
• वाक्यम्: Karma (Object/कर्म)
• Type: Noun
• Root: वाक्य (प्रातिपदिक)
• Form: प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular), नपुंसकलिङ्ग (Neuter)

• रोचताम्: let (it) please/appeal
• रोचताम्: Kriya (Action/क्रिया)
• Type: Verb
• Root: रुच् (धातु)
• Form: लोट् (Imperative), आत्मनेपद, प्रथमपुरुष (3rd person), बहुवचन (Plural)

• यत्: which
• यत्: Sambandha (Relative connector/सम्बन्ध)
• Type: Noun
• Root: यद् (सर्वनाम-प्रातिपदिक)
• Form: प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular), नपुंसकलिङ्ग (Neuter) — relative pronoun

• मया: by me
• मया: Karana (Agent-instrument in passive/करण)
• Type: Noun
• Root: अस्मद् (सर्वनाम-प्रातिपदिक)
• Form: तृतीया (3rd/Instrumental), एकवचन (Singular) — pronoun

• ईरितम्: uttered/said
• ईरितम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: ईर्/ईरय् (धातु) → ईरित (कृदन्त/प्रातिपदिक)
• Form: प्रथमा/द्वितीया (Nom./Acc.), एकवचन (Singular), नपुंसकलिङ्ग (Neuter) — past passive participle qualifying यत्/वाक्यम्

Speaker

Sage Parāśara (addressing Maitreya; didactic narration)

Parashara-Maitreya Dialogue

Speaker: Parasara

Topic: How the Daityas were persuaded through socially credible doctrine (jana-śraddheya)

Teaching: Ethical

Quality: revealing

Philosophical Teaching

Concept: Teachings gain traction when they align with what people readily trust, yet the truly superior course is patient forbearance (upekṣā) rather than reactive contention.

Vedantic Theme: Dharma

Application: Communicate dharma in a way people can receive, while personally practicing restraint and non-reactivity.

Vishishtadvaita: Shanta disposition (upekṣā/forbearance) is a bhakti-friendly virtue that supports surrender to the Lord’s ordering of outcomes.

Vaishnava Theology

Vishnu Form: Hari

Bhakti Type: Shanta

FAQs

What is the significance of forbearance (upekṣā) in the Vishnu Purana?

This verse elevates upekṣā—patient restraint and overlooking provocation—as the more auspicious path (śreyas), presenting ethical self-control as a pillar of dharma.

How does Sage Parāśara explain responsible teaching in this context?

He frames his instruction as “fit for the faith of the people” (janaśraddheyam), implying that Purāṇic guidance should protect social harmony and encourage higher conduct rather than agitation.

What is the theological importance of Lord Vishnu here?

Even without naming Vishnu directly, the verse supports the Purāṇic vision where dharma and inner restraint sustain universal order—an order ultimately grounded in Vishnu as the supreme regulator of cosmos and conduct.